HE WOLF ALSO shall dwell with the lamb, and

T t h e leopard shall lie down with the kid; and the

calf and the young lion and the fatling together; and
a little child shall lead them. And the cow and the
bear shall feed, their young ones shall lie down to-
gether: and the lion shall eat straw like the ox. And
the suckling child shall play on the hole of the asp,
and the weaned child shall put his hand on the cock-
atrice' den. They shall not hurt nor destroy in all my
holy mountain: for the earth shall be full of the
knowledge of the LORD, as the waters cover the sea.
ISAIAH 11:6-9
Sat '
k;.*
sanaesk \
<\\s\

,,.,.,
"~"
\

~,,&

June 1973 volume six number six

FROM THE MASTER

THE MASTER'S TALK

lntegration through Self-Knowledge 2

OTHER FEATURES

Integration of Mankind Day 13 Jeflrey Broadbent

an illustrated report
The Initiative is Ours 22 Madame V. L. Pundit
a talk given at Manav Kendra
The New Education in Practice 26 Kent Bicknell
God Will Help You 28 Michael Grayson
On Being as Little Children 29 Katherine Lloyd
Poem: Go forth sweet daughter 30 Ruth Coopersmith
Comments & Notices 32

SATSANDESH is published monthly in English, Hindi, Punjabi and Urdu by Ruhani

Satsang, Sawan Ashram, Shakti Nagar, Delhi-7, India, for the purpose of dissemi-
nating the teachings of the great living Master, Kirpal Singh Ji Maharaj, and the
Masters who preceded him. The English edition is published in the United States
of America at Sant Bani Ashram, Franklin, New Hampshire 03235. Editor Emeri-
tus: Bhadra Sena; Editor: Russell Perkins.
Annual subscription rates: In the United States: $6.00. In Canada and Mexico:
$7.00. All other countries: $7.20. Single copies: 50 cents. Checks and money or-
ders should be made payable to SAT SANDESH, and all payments from outside the
U. S. should be in U. S. funds on an International Money Order or a check drawn
on a New York bank. All correspondence should be addressed to SAT SANDESH,
Sant Bani Ashram, Franklin, New Hampshire 03235, U. S. A. Views expressed in
articles other than the Master's are not necessarily the views of the journal.
 .T
Integrdoon through Self- Knowledge
to regain your happiness
Ioncethen-"Know
F YOU W A N T
Thyself." Tulsi Sahib
said, Yes, brother, the whole world
is full of woe from one misery or other,
be it physical, financial, or mental. H e
was asked if anyone at all is happy, and
he said, "Yes, the devotee of a Sant."
Who is the Sant? A Sant is one who
has realized himself-that he is a con-
scious entity, a drop of the Ocean of All
Consciousness, by which the machinery
of the whole physical system functions.
If a factory runs o n power, then the dif-
ferent departments get contact with that
This is an English translation o f a talk
given by the Master Kirpal Singh J i in
Hindi on the evening of April 2 , 1973,
at Manuv Kendra, Dehra Dun, India.
THE
MASTER'S
TALK
power through various switches. Each
department can be shut down operation-
ally by switching off its supply of power.
If the main switch is thrown, then all the
machinery will stop. Like this, the ma-
chinery of the man-body has different
departments, all of which are alive and
functioning because of us-the soul-
consciousness. Our whole being is alive
because of our "self."
You must have experienced many
times that when we are deep in thought
over something, and the attention or
swat is directed and focused in a par-
ticular place, we are not aware of the
sounds around and will not even hear
if someone speaks directly to us. When
asked why we have not heard a certain
thing, we would reply that our attention
was elsewhere. So if the attention is not
SAT SANDESH
connected with the sense of hearing, the
ear is as good as deaf. If a man is in
deep thought and a person passes near
him, even though he passes in front of
the eyes, yet the eye will not register and
the person will not be recognized.
These departments of the physical sys-
tem are the five senses, which can only
work through the power of attention. In
other words, everything is working on
the strength of the soul.
The Masters have realized or solved
this profound riddle of life, and they nat-
urally advise the people, 0 man, know
thyself-who you are, what you are,
what your connection is with the physi-
cal form and the world, and what that
Controlling Power is which keeps you
in the body. Those who have found the
answers to all these questions through
spiritual experience are known as Sant,
Sadhu, Mahatma, etc. These forms of
address do not imply any particular out-
er action, or the wearing of yellow, blue
or green clothes; only that person can
be truly addressed as such who has actu-
ally realized himself. When he chooses,
at will he works through the body's ma-
chinery; and whenever he feels so in-
clined, at will he rises above it all.
So how can we become happy? Our
attention, which is an expression of per-
fect bliss, emits that happiness when it
is attached to something, and that hap-
piness remains as long as the attachment
lasts. When the object of attachment is
removed, or the attention is directed
elsewhere, the expression of happiness
ceases. There is no juice in a bone, but
if the dog cuts its jaws on the sharp
edges, he will enjoy the taste of his own
blood. When the attention becomes at-
tached to something it becomes thc very
image of that object, and enjoys it. It
has the ability to do this because its na-
ture is all bliss. With all that bliss avail-
June 1973
able, yet we have no peace . . . can there
be a cure for such a predicament?
The Masters say that those who desire
true happiness should take up the service
of the Lord. This means in fact to sur-
render oneself to Him. To gain this per-
petual happiness, some direct contact is
required: "He who never dies"-When
you are in constant touch with That,
there can be no sorrow. Such is the
Complete Supreme Lord, Who is ever-
existent. And where is He? H e is the
Maker of all things and exists in all
things; and furthermore He is the Con-
troller or Controlling Power in all things.
That Power which controls the world
has tied us to this physical form and has
placed us here in the world. But sadly,
I n the same company, in the same house,
but they do not converse together. The
two brothers-the soul and God-reside
in the same dwelling, but the tragedy is
that the soul knows not how to talk to
Him. Why is this? Because that outer
expression of the soul-the surat or at-
tention-through connection with the
mind and the senses has become the im-
age of the physical form and considers
himself to be the physical form alone.
It can see the situation clearly only by
withdrawing itself from these shackles.
One must come to know oneself. All
Masters who have come, either in the
East or the West, have recommended the
same cure-"0 man, awake!" The an-
cient Greek and Roman philosophers
said the same thing, in their own lan-
guage, and so did the Pcrsian sages: 0
man, you may have known so much
about everything, but if you have not
known your own self, you are a fml.
Man has learned so much at all levels,
physically and intellectually, but if he
knows nothing of his own self, and the
Power which controls him, then it really
amounts to ignorancc and failure. Guru
Nanak declared very clearly, 0 Nanak,
3
witlzout knowing yourself, the illusion
will not be erased. What is this illusion
from which one cannot escape? It is
something not apparent in its original
form, but seen only in somc other form.
The soul is Sat, Chit, Anand-ever-ex-
istent, all wisdom, and perfect bliss-
but through contact with mind and sen-
ses it has become the image of the body
and surrounding world. The body is
made of matter, and matter is perpetu-
ally changing, so the body and the world
which is also made of matter, are both
changing at the same rate. If we are
identified with them, subsequently we
will presume that all is stationary. This
is a grand optical illusion. The Masters
tell us therefore that the one and only
means of solving this enigma is to gain
knowledge of the self, in truth. Com-
monly man tries to achieve this by his
feelings or by drawing inferences, but
these two methods are both subject to
error. Seeing is above all, and seeing is
believing. The subject of scientific self-
analysis has been grossly derided and
scoffed at, but just consider this is my
watch, I place it here; this is my waist-
coat which I can remove; then if this is
my body and these are my senses and
this is my mind and intellect, can I rise
above them all and separate myself from
them? This is the only true way to know
oneself.
I n the Gurbani it is written that only
by the Guru's grace can you unravel
yourself. The Guru is a realized soul
who has already solved this mystery of
life and who can give one a demonstra-
tion of how to rise above body con-
sciousness as a beginning. H e will teach
one to still the mind and scnses. Then
there is the question of the soul's Com-
panion; for when you come to know
who you are, you will realize that you
are not the controller of all this machin-
ery of the body. and that there is some
grcatcr Power which controls not only
your being but the whole world and all
creation. These two companions which
reside in the same house do not converse
because one has taken on this illusory
image of the world and its environments,
through the constant outgoing expression
of the faculties. The soul must withdraw
from this outgoing expression and it will
then be able to see within itself. I see
you all before me, but only if 1 look back
can I see those who are sitting behind
me. It is all but a play of the attention
-withdraw that attention from outside
and invert within.
When Bulleh Shah went to Shah Ina-
yat he asked, "How can God be met?"
Shah Inayat replied, "What is there to
meeting the Beloved? Just uproot it from
here and plant it there!" This means one
should withdraw the attention from
without and focus it within. You must
first concentrate within yourself. and
then you will come to know that you
are really a conscious entity-a soul. It
is this lack of realization of what we
really are, that causes us to direct our
whole outlook on life from the body's
level. This is a very powerful delusion.
So when the Masters come. they show
the student how to rise above. The Hin-
dus used to have a special ceremony to
make sn~allchildren "twice born" at the
ages of five, seven, and nine years; they
would see light of the Sun within. Even
today that custom continues-they give
the Gayatri Mantra-but these days only
the mantra is given, without the inner
practical experience. All true Masters
say the same things. When Nicodemus, a
respected Pharisee Icader, came to Christ
to pay homage, Christ told him, "Except
a man be born again, he cannot see the
kingdom of God." Nicodemus was puz-
zled at this-he could not understand
how an old man could re-enter the moth-
er's womb and be reborn-but Christ
SAT SANDESH
was adamant: "Ye must be born again,"
and explained that "flesh is born of the
flesh and spirit of the Spirit." Nicodemus
was wonderstruck at these teachings,
and Jesus reminded him that he was a
leader of the people and yet he did not
know these things. We must be reborn.
To be reborn is to rise into the Beyofid.
Learn to die so that you may begin to
live.
What is Spirituality? It is no spiritism,
no spiritualism, no hypnotism, no mes-
merism. It is purely a subject of self-
analysis-of knowing one's self and of
knowing the Overself-seeing Him face
to face. And the ABC of Spirituality starts
when you rise above body consciousness.
Plutarch says that those who are initi-
ated into the mysteries of the Beyond
have the same experience when leaving
the body as the soul has at the time of
death.
The one whose soul has experienced
the Lord-whose soul, by self-analysis,
can distinguish the difference between
the mind, the matter, the outgoing fac-
ulties, through experiencing that Power
which is controlling within and without
--can be termed the manifested God in
man. The Master is the very image of
Truth. He knows himself for what he is,
in truth, and he experiences the Lord
within himself. His senses are inverted
and withdrawn from outside. People
normally withdraw only at the time of
death to the position behind the eyes,
then rise above the body and travel into
the Beyond; at which time an awakening
occurs and the soul suddenly knows who
il is, and sees the Power that controls
everything. The competence that enables
us to do this at will can be learned only
in the man-body and in no other form.
This is the real reason why man is ac-
cepted as the highest expression in crea-
tion. But mind is under the influence and
power of the senses, unfortunately, so
June 1973
the soul has forgotten who he is, and
has also forgotten the Life Sustainer.
You can say that illusion is just another
name for forgetfulness, and this forget-
fulness began when the soul first took
on the physical form. It is true we have
got a body, but we are not the body;
and when one rises above the body con-
sciousness one's whole angle of vision
automatically changes. So rising above
the body is the ABc of Spirituality. It is
the first step toward achieving the true
meaning of the word yoga-when con-
sciousness is separated from matter. Fur-
ther into the Beyond there are many
mansions in the house of our Father.
The Lord is in the physical form; he who
searches shall find Him. There is the
physical plane, the astral plane, and so
many others beyond that. Spirituality
actually means to know oneself by ana-
lyzing the spirit from mind, senses, and
intellect; when you rise above these, the
Life Sustainer is apparent.
The whole world is in fear of death;
yet he who lives, cries. Why should we
all fear death? It is no bugbear; it is
merely a change. I have come from Del-
hi to this place (Manav Kendra)--so I
am not in Delhi, I am here. Death is but
a word which means to rise above the
physical plane. The sun sets in one place
and rises in another; just like a transfer.
The children used to be taught this
self-analysis, which they called giving
the Gayatri Mantra; but when the per-
sonalities who gave practical experience
left the world, the people made these
schools and colleges which we call reli-
gions, and the labels of which we wear.
They were formed with a noble purpose
that more people might benefit; but real-
ly the true benefit was received only dur-
ing the lifetime of those practical per-
sonalities. With the dearth of these com-
petent people, the preachers of the stom-
ach took over, and the Truth was forgot-
ten. The solution to this tragic plight?
To rise above the delusion we live in-
to rise above all forgetfulness, to discover
that the soul is the entity of the Lord,
and the Lord is all love. Love's nature
is to join to something; and the soul,
being consciousness, should have rejoined
the All Consciousness, but became in-
volved with the world instead. This is
attachment, and wherever your desire
lies, there will you be attached. One
great Master says, 0 soul, you can dis-
t u n the Truth from untruth; Receive
the Truth and absorb it unto yourself.
Another Master prays, Leud tne from
the unreal to the real.
What will happen if you rise above
the body? You will experience an eleva-
tion. People are fearful of death because
they do not know how to rise above,
which is a very natural yoga. This nat-
ural method was taught to children from
the age of five years up; but unfortu-
nately, when the competent people leave
the world, people become worshipers of
the past. If a blind man leads a blind
man, surely both will fall in the ditch. In
the ages past, only those men were au-
thorized to preach to others who first
led a chaste life for 25 years and studied
fully the Vedas and Shastras; then lived
as ordinary householders and brought
up one or two children; then, after bring-
ing up their children, they left family
life for some lonely place to try and ex-
perience that which they had read and
studied. At this point in life, they would
try to unravel the great mystery of life,
and those who succeeded would return
to go around teaching the people what
they had experienced. This is the real
sanyas - true renunciation; but these
days preaching has been turned into a
profession.
The Truth is already there: the basis
of all teachings is the same, and that
Truth is absolute. When the Absolute
Lord came into expression. He was
known as God and by other names. He
is in fact Nameless, Soundless, Word-
less, Formless. His expression is also
known as Naam or Name, Shabd or
Word. Regarding the attributes of the
Word, it has been said that Naam is the
Sustuiner of Khand and Brahmand. We
have also in the Bible, In the beginning
was the Word, and the Word was with
God, and the Word W A S God. After this,
the whole creation came into being. So
God is the innate Nature in man. When
He wished to become from one to many,
there was vibration, and from that vibra-
tion emitted forth two aspects, Light and
Sound. So God is in the form of Light,
and God is Sound Principle, the Music
of the Spheres. If you make a careful
parallel study of all religions, you will
uncover the same basic teachings in all.
Even the Greek philosophers spoke of
these things. Socrates referred to the
Sound that he heard, which took him to
a new world. Plato also mentioned it,
as the Music of the Spheres. Pythagoras
told of the Harmonies of all Harmony,
and Truth Clothed in Light. The great
Persian sage Zarathustra called the Light
the Unstruck Fire, and the Sound Saro-
slza.
It is written* that when Lord Buddha
was about to leave his body at the time
of death, he called his disciples and
asked them how they had attained the
golden samadhi. Each one recounted
how he saw the Light and heard the
Sound. Lord Buddha exhorted, "Hear
ye all, ye coming generations: the way
back to golden samadhi is through in-
trinsic hearing." It is mentioned in the
Vedas and Shastras, and the great Mas-
ters like Guru Nanak, Kabir, and others
:. In The Sururlgarnu Sutra. See the Master's
book Naarn or Word, pp. 43-63.
SAT SANDESH
have all said the same thing in different know how to proceed and progress fur-
languages. All have declared the true ther.
path to be the one of Light and Sound. A true Sikh is one in whom the per-
So these are the two paths within, and petual Light is burning; he is called a
they proceed from the Absolute Lord. khalsa [the pure one]. To wear the label
The Lord is not this. He is not that- of any particular religion signifies that
He is nothing that can be described- one is studying in some school; but only
but this is the way back to Him, the path when the true Light of God is effulgent
that Masters have taught through prac- within can one be termed a disciple. We
tical and scientific experience. All have are really all worshipers of the Living
stressed the importance of this inner Light, and the company of the Guru can
experience. If I do not see with my own make that Light apparent. The human
eyes, I cannot believe even my Guru's torm is the temple, mosque, or church
words. With all his enthusiasm, still the in which this Light of Truth is shimmer-
student's belief is a blind belief, unless ing. God has made all men with the same
he sees for himself. And-the Light is outer and inner construction, and each
born in the Guru's company. is the same conscious entity. While the
Temples are dome-shaped; they are companion resides within, the body
made on the model of man himself. You lives; When the companion leaves, the
will find symbols of Light and Sound body crumbles-and who cares for it
inside all temples. Church spires are when the soul has left it? But now we
usually nose-shaped, again from the man are imprisoned in this form of matter.
model, and they also keep symbols of Everything is controlled by Naam;
Light and Sound therein. The guru- With great good fortune it is experi-
dwaras of the Sikhs used to have these enced. Where is this Controlling Power,
symbols, but nowadays they are used on which is called Shabd, Word, Naam,
certain special occasions only: then they or Kalma? The Masters explain in very
put a lighted lamp on an upturned pitch- clear words: The Giver o f all sorts o f
er, and beat a drum while the lamp happiness, the Water of Life, is called
burns. So these symbols are found in Naarn; In this body it resides. When
most of the religious places, and they can you meet the Naam? When you
represent the true Light and Sound of withdraw from outer environments and
God which already exist within the man- transcend them. Then: Full o f nectar
body. sweet is the limitless Naam. There is an
Guru Nanak went to Persia, among immense intoxication in Naam. When
other countries. A certain priest there, Guru Nanak was once in the company
named Hukam Din, asked him, "You of Emperor Babar, the king offered him
are a very big Fakir; you must have a cup of strong intoxicant, but the Guru
seen God; please describe His home to said, "0 Babar, if you drink this in the
us." Guru Nanak replied, "Yes, I have morning the effect wears off by evening,
seen," and began to describe the human and if you drink it in the evening, the
form; concluding by saying that at the effect has gone by morning; but I have
top of God's house He Himself is re- an intoxicant, the effect of which is per-
sounding. Unfortunately, the world is petual." The intoxication o f Naam, 0
sleeping: man either does not know how Nanak, inebriates day and night. It is
to enter the "foxhole of the brain," or if the Bread and Water of Life, which
he does happen to enter he does not many Masters have described by the
June 1973
 terms "Light" and "Sound." It is the
bery basic principle of all teachings, and
forever remains the same.
During the lifetime of Guru Nanak
and Kabir Sahib there were two princi-
pal religions in India, but the followers
were but worshipers of labels. Each
group declared they were better than the
other. Kabir Sahib came and proclaimed,
Neither are we Hindu nor Muslim, jusz
think o f both as one. Guru Nanak, who
was his contemporary for many years,
said in similar words, Neither are we
Hindu nor Muslim; Allah, Rum, is the
very breuth of this body. Thc Hindu
term Ram and the Muslim term Allah
are both given to that Lord or God who
is One-for all; the One who has given
life to all forms. They looked at Guru
Nanak and said, "Brother, you have the
label of a Hindu, but what are you?"
He explained to them that, even though
he was wearing a label, he was not that
kind of a Hindu; neither was he a Mus-
lim in label only, like them. He said, My
body is made of five elements, in which
the invisible is playing.
The matter of which the body is made
consists of five elements, and we, the
soul, are the consciousness vibrating
within it. Other than this, we are wor-
shipers of that Power which controls us
in the physical form. So we should re-
main in our own religion, for all the ba-
sic teachings are the same. Lovers are
hundreds, but the Beloved is one and the
same. Caste and culture also varies, but
our work remains constant; and you can
call this right understanding. There is
really no high nor low-all mankind is
one-and all have the same God-given
privileges: intellect, mind, body, senses,
etc. We have evdved considerably intel-
lectually and physically through worldly
sciences; so why are we unhappy? Be-
cause in the third part of man's nature,
there is no progress-we are in fact
8 SAT SANDESH
grossly ignorant of that. Those who pro-
fess knowledge of the spiritual part of
man actually have acquired merely an
intellectual knowledge; they have no
practical self-knowledge. no knowledge
of self-analysis. It is an ironic situation
-we are supposed to be the drivers of
all this machinery, but we are ourselves
being driven like anything. The outer
enjoyments drag our senses, and the
senses control and influence the mind.
To know oneself is a very basic neces-
sity; it is the only practical science,
taught by Masters, which will take us
out of this forgetfulness.
You may know that I was elected
President of the World Fellowship of
Religions from 1957 onwards. Through
this organization many differences were
smoothed out between the religions. Pre-
viously, the conditions were so bad that
members of some sects would not take
even water from the hands of another
sect. They did not care to see each oth-
er's faces. They would not attend each
other's religious gatherings. Now it is
much improved; they do sit together and
talk together, as a result of the regular
conferences which were held for a num-
ber of years. However, a great danger
has developed. The brothers who now
lead the WFR conferences want to pro-
mote their own isms, and as such each
religion wants to make a huge pillar:
all Hindus throughout the world should
become one, all Christians should be-
come one, all Muslims should become
one, all Buddhists, and so on. How can
this be true integration?
So I have started this Man Centrc.
All Masters have stressed that the whole
of mankind is one, the true caste of man
is one; so we must first become true hu-
man beings. After this, we can call our-
selves by any label we like. Rut we are
first man; that is, we are soul-a con-
scious entity within a physical forin.
That entity is a drop of the Ocean of see the Truth. Maulana Rumi once
All Consciousness, and is the power that prayed, 0 God, send us the Merciful
drives us. All religions teach that the one One (the Guru), who will take us out of
Power works throughout all creation; this physical box. Seeing begins when by
there is a difference however in each in- the practical science of Spirituality you
dividual's approach, and depending upon rise above the body and are able to see
that approach, so a person gains that the working of the Controlling Power.
much understanding. Each preacher hcls Kabir Sahib remarked quite confidently,
a certain amount of understanding, "I rejoice in that which the whole world
which attracts certain followers-this is fears." All glory and beauty lies within
how the various classes are formed- you; why be afraid of death? Guru Amar
but when misunderstanding, bigotry and Das says, The whole world is afraid of
narrow-mindedness are added to this, detrth; all are searching for life. There
then brother becomes separated from are two reasons for this overwhelming
brother. In truth, there is only one God fear. One is that a man does not know
and only one species of human being. how to leave the body, and the second
When the Masters come some of the is that neither does he know where he
people gain right understanding. With is going when he does leave. This is be-
right understanding we begin to have cause he has not solved the mystery of
right thoughts, and with right thoughts life-which is not a simple problem, and
we begin to speak right, and subsequent- jet with the Guru's grace it can be
ly to act right. In the ages past, kings solved without effort. If through his
and emperors had a guiding principle: grace one gets to know oneself, then not
to act on the advice of wise sages in their only will one act on the Lord's orders,
courts. History has confirmed this. These but will recognize them for what they
sages you can say had control of the are. One becomes a conscious co-worker
people's hearts, while the government of the Divine plan. Then you can say
controlled only the physical forms; for that your life has been successful. We
whatever laws and decrees were passed can be conscious of that Power at death,
were formed out of the advice and ap- or-if we learn to rise above at will-
proval of these wise spiritual men. They in life. An unbeliever once put a notice
from their side considered everything for on his door: GOD IS NOWHERE. When he
the welfare and the good of the people lay dying in his room, a small child came
as a whole, and with full consciousness to the door and read aloud the notice:
they were able to see the true situation. GOD IS NOW HERE. The dying man re-
For the rulers, one word from a sage plied from inside, "Yes, child, I do see
was enough. Rulers can control bodies now that there is some Power." So if
only whereas a sage can control the we could only rise above the physical
hearts of all. body, we would see that same Power
Knowing oneself is not an experience controlling all things, including us. This
at the level of feelings nor at the emo- is a science, which can only be learned
tional level, nor at the intellectual level in the human form.
of inference drawing. All knowledge at Today is specially commemorated to
these levels is subject to error. Seeing is the Integration of Mankind, for which
above all, and this means to have knowl- noble purpose all Masters have been
edge of the self through self-analysis, by forerunners, and it is no new aspiration.
rising above the body consciousness to This Man Centre, with all its aims and
June 1973
principles, is also not new. You can see
there is no edifice here, either temple or
other building of worship. There is sim-
ply the earth beneath and the sky over-
head, and this is the biggest temple one
can find! Then we all have the true tem-
ple of God-the man-body. With the
Guru's blessing, one sees that the temple
o f God is within. We will solve this mys-
tery of life in the company of those who
have already solved it. Our poor soul has
retrograded to the level of mind and
senses, and is therefore unable to do
anything of its own strength--it has be-
come an image of the world. Whatever
actions we perform, we say, "Oh, we
have done this, we have done that." This
indicates we are at the mind and sense
level. Being at this level, all we do will
be from the same level; we can see this
for ourselves, from our own actions.
How then can we rise above on our own
efforts? It is not possible. Many people
have got some background, and they do
see some Light; often they seek medical
treatment, not understanding what it is.
They need guidance, for understanding
and for further progress-into the Be-
yond.
There is but one test or criterion to
distinguish one who has solved this mys-
tery of life. He must give a demonstra-
tion to show us how to rise above body
consciousness; and the Third Eye must
be opened to see the Light of God.
Christ said, Those that hear, hear not;
and those that see, see not. Kabir says,
This world is blind; If there were one or
two I could make them understand, but
all around I see only the blind. Who is
blind, from the Masters' point of view?
He is not blind who has no eyes on his
face-that is not the real blindness: He
who does not see the Beloved is blind.
When he sees, he sings, and that song
bears fruit. To first see and then sing
praises is vastly different from singing
praises by hearsay or bookish knowl-
edge. Guru Amar Das, after more than
70 years of intense searching and per-
forming many diffcrent practices. came
to the feet of Guru Angad, and then
only was he blessed with the true knowl-
edge. What did he say in this context?
One who praises God without seeing is
like a blind man. If a blind man de-
scribes the sun, we know that his descrip-
tion is intellectual, for he has never seen
it. Do not believe until you have seen
with your own eyes. It is the prayer of
the imprisoned soul which cries out. "0
Lord, when we are the image of the
world, how can we see?" But in the hu-
man form, we can awaken. The Upani-
shads tell us, Awake, arise, and stop not
until the Goal is reached. If so far we
have not awakened, when do we think
we are going to do it? Those who do
wish to awaken are told by the Masters,
"Develop love for God; be conscious."
We say we can see only the world; living
in its society, enjoying every minute-
we are too involved and become identi-
fied with it. How can we love God un-
less we see Him? For that we are ad-
vised to Take the Satguru's teaching.
And who is the Satguru? The one who
has experienced the Truth; the mouth-
piece of Truth or God; the very image
of the Truth, who knows the Sat Purush.
This kind of personality can be termed
a Satguru. By meeting a Satguru, one
sees. The third or single eye is opened;
and how? When you put your attention
on the inefJable place beyond all .outgo-
ing faculties, you will see the Lord with-
in. Focus your attention within the Shiv
Netra-the Single Eye-and the eye of
the Light will be opened. In these few
words you have the basic teaching.
A man once asked Baba Sawan Singh
Ji that, since Masters come to awaken
the souls, why did hc not start a new
sect for that purpose? Huzur replied that
SAT SANDESH
since there were already so many wells,
why dig another? There are more than
700 different sects in operation, and
each is basically the same; they have
forgotten the fact, that's all. Wherever
there is true yearning for God, Nature's
laws work, just as oxygen is there to
help fire. God made the same arrange-
ment for the child born 6,000 years ago
to be nurtured with mother's milk, as
He is doing for the children born today.
Do you think this law will change in the
future?
The Guru appears when the seeker is
ready. Kabir Sahib advises that a man
should not be a hypocrite. with one
thing in his heart and another on his
tongue. If he has not received anything
he should admit it frankly, and not lead
others astray. He should not hide his
faults with cunning words, and in his
mind should be a desire to give selfless
service and express only humility. When
St. Augustine was asked what the steps
were to realizing God, he replied, "First
is humility, second humility, and third-
humility." If you have some humility to
start with, you will go to someone to
learn something; otherwise each man is
nursing an egoistic pride in himself.
Even if he goes to learn, without further
humility he will not receive; for only the
cup which is lower than the pitcher will
be filled. Whatever a person knows, he
knows; by going to learn more, he will
not lose the knowledge he already has.
When you go to someone, listen. H e
may say something which is not within
your knowledge. The cup which is lower
than the pitcher will be filled. God is
within each and every one, and H e
knows all. The child who is longing for
a glimpse of Him will have the special
arrangement made for him to meet the
realized soul. "Rejoin me back to God
-anyone!" He is already in each be-
ing, and that is where the reunion takes
June 1973
place. My Beloved resides in each form,
there is no place without Him; but
blessed is he in whom the Lord is mani-
fested. Although God is in us all, yet He
is not manifested in all, for due to the
scattered attention man has become the
body and the world of matter. The real-
ized soul, the manifested God-in-man,
withdraws that scattered attention and
gives it an upliftment-a way up-and
at that point he gives the contact. This
is the first step toward solving the mys-
tery of life.
This special day is for the Integration
of Mankind, and at Manav Kendra, the
Man Centrc, the aims and hopes are the
same; it is nothing new. There are no
religious symbols here. This does not
mean I do not favor the religions-I
will remain in mine, and you remain in
yours-we have taken the first step, for
man is a social being and should remain
in some social formation; otherwise,
either corruption will set in, or some
new sect will have to be formed. But
while living in one's religion and within
one's religious teachings, one should be
sure to achieve the aim and purpose for
which we joined. That aim is to realize
God. I have started a library here, to
hold volumes of all religious scriptures,
etc. One should be a credit to one's reli-
gion. The school's name shall be hon-
ored from which the largest number of
children graduate. That is why religions
and sects were made. Our most noble
aspiration is to become as perfect as
our Father in heaven. All these things 1
learned by sitting at my Master's feet,
and also through a parallel study of re-
ligions.
I was earnestly seeking when but a
young student. Being a voracious reader
of books, I saw that there were thrce
main principles of life, and this very
idea came into my heart. First is man-
11
making, which is the highest. The second
is man-service, and the third is land-
service. We already have the spiritual
gathering, Ruhani Satsang, in which the
principle of man-making is upheld. This
VJaS my mission, through the grace of
God. Whatever I have understood I have
placed before you. Now, man-service
and land-service have been added.
Years ago, I used to occupy my spare
time before and after office hours in vis-
iting the sick, in hospitals and in poor
localities. We have started here a hospi-
tal for the poor-those who cannot af-
ford the proper treatment for their ail-
ments. They will be helped, for the rich
can afford treatment anywhere. We have
also opened a home for old people, for
those who have no means and no one
to support them. They can live here and
their last days may be spent in peace.
In land-service, we have started a sec-
tion for agriculture, dairy development
and husbandry. Guru Nanak was a great
farmer towards the end of his life. These
various schemes are all in the make.
There is a mansarovar, around which the
people can sit in peaceful meditation. It
is oval-shaped, 350 feet long and 200
feet wide. During the early morning and
evening people sit around the water in
remembrance of God. Nature itself has
supplied the water-source here; other-
wise where could you get so much wa-
ter in Dehra Dun? We get a very power-
ful flow of water from this spring. A
bathing pool has been built nearby, and
a separate one for the ladies. The library
has started, and we are also considering
W h e n stones of different colors are struck together, they produce fire;
W h e n people of different races sit together, they produce God's love.
12
starting a school of languages, that our
thoughts may reach others and theirs
may come to us. Everyone is realizing
that the present system of education is
a defective system. There should be a
moral base to all education, and 1 have
two or three schemes for this. When the
Finance Minister came here to inaugur-
ate the Manav Kendra Education Plan,
he liked it very much. The scheme is
based on the old style which was set up
in the universities of the past.
So this is all a very humble start, re-
sulting from the loving efforts of many.
Our President, the Hon. Dr. V. V. Giri,
came here to spend a scheduled 15 min-
utes, but he stayed instead for 45 min-
utes. I outlined what is being done here,
and he spoke very highly of it and said,
"It is God's work."
We are all brothers and sisters, but
we should have the right understanding
-as man, as soul, as worshipers of the
Lord-that we are all one, and that
unity exists already, but we have forgot-
ten it. The Masters keep coming to re-
vive this, to remind us of this old old
truth, but we go on forgetting. In a few
words, whatever 1 have understood, I
have placed the facts before you. Live in
your own religion; it is not necessary to
change it, for each one was formed with
a noble purpose. But it is most necessary
for us to know the essential teaching
which lies within our religion. Know
that, and you will see for yourself that
all men are basically the same, and the
inner way to that lcnowledge is the same
for all.
KIRPAL S I N G H
S A T SANDESH
 The Master with Swami Govittclananda of the Shahanshah Ashram
Integration of Mankind Dav
Jeffrey Broadbent
are intended
T H E FOLLOWING WORDS
to convey something of the depth
and beauty of "Integration of Mankind
Day" held in sweet memory of Param
Sant Baba Sawan Singh Ji Maharaj at
Manav Kendra on March 31, April 1
and 2-April 2 being the anniversary
of the departure of Baba Sawan Singh
from the earth plane in 1948.
The term "integration of mankind"
describes the work being done at Manav
Kendra, the Man Centre: a further flow-
ering of the Great Spirit which contin-
ues to work through the physical form
of the Master, Satguru Kirpal Singh Ji,
and a wonderful manifestation for us,
June 1973
for which we owe abiding gratitude.
Unfortunately the writer, enmeshed in
delusion, could only shallowly perceive
what was actually taking place. There-
fore to write of it is like an oyster trying
to describe the ocean by speaking of the
water inside his shell. Approaching the
Master's presence is like climbing a steep
mountain, but someway up the slope
when our hearts get confused o r despair-
ing, an angel appears to fill us with cheer
and make us remember that the goal we
thought so far away is really here. We
can then climb onward joyfully.
I n Rajpur, at the Master's retreat, we
Westerners can unwind our minds and
notions. When the intellectual chatter
clears a bit, His grace comes drip-drop-
ping in like echoes in a silent well. In
the tree-filled garden behind the house
and in the very air, His strength, frag-
rance, and aura glow subtly. When some
of the dross is washed away in the crys-
tal waters of meditation and the iron of
true living begins to smooth away the
ugly creases of worldly ways, we can lift
our heads and clear our eyes enough to
perceive.
The Master is often in physical pres-
ence at the new residence in Manav
Kendra. He has said, "I have no home,"
but His loving disciples have built a
stopping-over place, tempered with the
tongue of Simran! Truly, the spiritual
basis of matter-that ungraspable inde-
finable radiant energy basis that even the
electron finally resolves into-is no-
where more evident than in the simple
bricks and mortar holding the limpid
waters of Manav Kendra's Mansarovar,
the beautiful elliptical pool symbolizing
the Water of Life within man. In the
calm evening sunset, the water reflects
-as God reflects in peace our frenzied
game of life.
On the evening of March 3 1 we trav-
eled from Rajpur, passing through the
clangor of the markets of Dehra Dun,
and sounds of the struggling world
filled our ears --of mankind upon man-
kind eking an existence from each oth-
ers' flesh-the story of most of the
world, unfolded like a dream. A heavy
saggy black buffalo crossed in our path
and the Volkswagen microbus screeched
to a halt, throwing everyone forward into
a surprised lump. The buffalo, uncon-
cerned at having been one foot short of
a charging VW, plodded slowly on with
a patient motherly glance.
Driving through the gates of Manav
Kendra we saw a sign reading "WHILE
HERE, BE IN SWEET REMEMBRANCE OF
GOD." Where was the clangor of the mar-
ket place? Where was the burden of the
buffalo? The chains of matter seemed
to break, like Christian's burden in The
Pilgrim's Progress, which fell off at the
sight of the cross. We pilgrims also felt
as if a shelter, a rest station, had been
reached. We drove in, surrounded by
flowers of every hue, and on our left the
incredible softness of the rippling Man-
sarovar-the silver lakelet encircled by
a walk of stone where sunrise and sun-
set meditation melts man and nature in-
to one. Turning the first bend, on our
right the raised dais framed with glass
windows and curtains, and behind it the
broad canvas tents shading the sunshine
from the vast crowd. It is evening as we
enter, and dusk fades over the quiet
pool, a cool breeze floats in the air. My
mind, full of fears and delusions, pride
and confusions, turns and turns upon
itself. 1 think, who am I? Why have I
made so many mistakes? Why do I so
often create a self-made hell? Why do I
fall and fall and fall again? What strange
conflux of agonies has tied this knot of
my maya-creating mind? Such questions
go on and on inside me.
Across the front of the dais is written
"In sweet memory of Param Sant Baba
Sawan Singh Ji Maharaj" and under-
neath "INTEGRATION O F MANKIND DAY."
I wonder, what does integration really
mean? And then, like the angel on the
mountain coming to comfort us in our
travail, Master ascends the dais and
begins to speak. I am so exhausted; but
somehow, in that unclutched faint of
will and mind, the quiet voice from the
dais begins to flow in, saying . . . "twen-
ty minutes looking into the eyes of the
living Master with no other thought in
mind is worth one hundred years of
good meditation-but only if the disci-
ple becomes receptive can he receive
the waves of grace emanating from the
SAT SANDESH
Master. The cup must be below the
pitcher in order to receive; if the disci-
ple is pufYed up with his own pride, he
cannot receive the full benefit. St. Au-
gustine says, 'The three prerequisites to
Spirituality are: first humility, second
humility, and third humility.' "
So when I sink in the swamp of dis-
couragement, what do I find at the bot-
tom? His gentle face which lifts me up
again and out of my old small self into
a simple world free from the complex
problems which arise when we carry that
small sclf around. The Mastcr contin-
ues . . ."When seen from the height of
Spirituality, the frenzied pursuits of the
world seem uselcss and futile. We think
others are mad, and they think we are
mad." The gcntle humor of His words
June 1973
soothes me. He says . . ."You have only
two jobs-meditation and selfless ser-
vice. Spirituality is not intellectual learn-
ing but is practice and living."
Night had fallen as many thousands
sat in thc midst of Paradise listening to
the discourse of the Master. The evening
was peaceful and we were exceedingly
joyful.
* * *
O n April 2, 1948, Baba Sawan Singh Ji
left the earth plane. So, while there were
three-hour Satsangs held both morning
and evening of April 1 and 2, in the spir-
it of the occasion the morning of April 2
was the most intense. The scene was set
with thousands of attentive devotees sit-
ting o n rugs under broad tents; and in
front the beautiful raised and roofed
dais, its squarc lines of pastel yellow,
light tan, and the pale blue curtains
forming a screne frame for the row of
simply clad, cheerful religious leaders
and philosophers who sat below. The
Master, seated in the center, semed like
a special stillness and innocence within
that serenity. Behind the dais, rows of
vibrant yellow, orange, purple, red and
blue blossoms cried aloud the joy of
God; and beyond them the Mansarovar
rippled in the breeze, reflecting the light
laughter of the early sun.
The Master put us all into meditation
at 7:30 a.m. and one hour later counted
those who had seen Light within-ap-
proximately three thousand individuals.
16
A devotee chanted the heartfelt mel-
odic Sikh scriptures, saying, In the Mus-
ter's presence the Elixir o f Life showers
upon us; In His presence it is easy to
meditate. Another devotee sang a poem
written by Master Kirpal Singh at the
time of Baba Sawan Singh's departure
from this world, expressing deep grief
and saying that although the spiritual
presence is still with us, yet the value
of the physical presence of the Master is
inestimable.
Pundit Sunder La1 Ji, an 87-year old
Indian revolutionary, spoke lengthily,
and one story from his talk recounted
how he met Ho Chi Minh in North Viet-
nam some time back, and had tea with
SAT SANDESH
him. Chairman Ho sat at a plain wood-
en table, and Pundit La1 could count
three holes in his undershirt. Afterward
Chairman Ho had his photograph taken
with the visiting leaders, and then ar-
ranged that another picture should be
taken of him in company with their driv-
ers. Pundit La1 Ji was emphasizing the
simplicity and humility of great men,
and spoke also of the Master's humility:
describing how the Master had repeat-
edly attended to His driver, Ram Sarup,
who had broken his leg.
Another disciple of the Master, a for-
mer politician turned poet, recited a
short poem: Blessed is the moment spent
in the physical presence of the Master,
for that will count toward your spiritual
progress.
Mrs. Lucille Gunn of California said,
"We are all spokes of a wheel, with the
Master as the hub. We must all cooper-
ate for perfection."
The Master remarked, "Having drunk
oceans, your lips should be dry. Having
progressed spiritually, you should never
exhibit your progress."
An orange-robed yogi said, "Do not
worry about public response-just fol-
low the right way. 'To be' is just to live
a true life; no question of preaching.
You will find that you will serve the
cause and affect others beneficially. Mas-
ter Sawan Singh is within the form of
Master Kirpal Singh. The palace of love
is so high that you must leave everything
to get there."
The Music Master Pratap Singh Ji,
singer of scriptures, sang another bhajan
and the Master added, "If you get rid
of the ego, you will become God. Put
all scriptures into the fire, but let your
heart be blooming with God's love. The
way back to God is to merge into the
Master."
The Master's son, Darshan Singh, re-
cited one of his own poems: Listen to
18
the cry of the spirit. The anguished cry
o f the spirit invokes divine grace. When
the spirits o f the world cried out in an-
guish, God sent Sawan Singh for their
salvation, and that work continues
through Sant Kirpal Singh. The Satsang
o f the Master is the Valley of Light,
wherein we recognize we are all brothers
and sisters. Outwardly people look like
different flowers, but they emit the same
divine fragrance.
Darshan related that when he brought
this poem to our Master, the Master
added the last couplet which says, When
stones o f different color are struck to-
gether they produce fire; When people
o f different races sit together, they pro-
duce God's love.
The Master introduced Yogi Raghu-
vacharya's successor, telling us that
when He went to find some solitude in
the foothills of the Himalayas in 1948,
out of the many yogis He met, Raghuva-
charya was the only one who could rise
above body consciousness through yoga
and step into the astral plane. (Raghu-
vacharya passed on at the age of 115,
two years ago.)
The successor, a handsome man with
long black hair, said that he was full of
gratitude to the Master, and that he had
been drawn here like iron filings are
drawn to a magnet. (The Master inter-
jected and said that it was through God's
grace that he came.)
An elderly lady, initiate of Baba Sa-
wan Singh, said that through the Mas-
ter's darshan all vices and yearnings flee
away.
A Sufi sage stressed the importance
of the universality of religion. and that
one should not castigate another's reli-
gion but pick up the goodness therein.
He then emphasized the value in the
motto which the Master gave to Manav
Kendra on its inauguration: "Be good,
do good, be one."
SAT SANDESH
 A Sikh initiate of Baba Sawan Singh
Ji recited a rhythmical poem about the
grace of Sawan Singh, and telling that
during the Hindu-Muslim conflict over
partition much slaughter occurred; and
this was at the time of Baba Sawan
Singh's last severe illness, which was the
outward manifestation of the karma the
Master had absorbed to lessen that great
tragedy. (Our translator here comment-
ed that the present Master's operation
had taken place at the time of the Ban-
gla Desh crisis.)
The Master then put us into medita-
tion once again, and we sat in deep
peace. After this the Master graciously
June 1973
revealed a little of His heart when He
told us, "In His last moments, Hazur
was all peace. When H e breathed His
last, I put my head upon His Feet and
said, 'The Sun of Divinity which had
risen, has set, and I have no words to
express my grief'-but the Master Pow-
er never dies, and instead of saying too
much we should sit in His Presence."
Bibi Hardevi Ji sang, in a clear pure
voice that seemed to ascend to the very
steps of Heaven, the Master's own poem:
0 Y e Divine Cupbearer, grant us that
divine wine, so that we may remain in
the divine presence. The pain and glory
of her unceasing devotion radiated from
19
her as she sang, like a shimmering light
from a higher world. The moth is de-
voted to the flame, and similarly the true
disciple is so devoted to the Path that
he sacrifices his own comforts, his own
life. She concluded by singing the Mas-
ter's poem written in 1930 about the
passing of Baba Sawan Singh-18 years
before thc event took place in 1948. As
the last crystalline notes echoed into the
black night and up to the stars, we sat
in silence.
20
Twice a day therefore, for the three-
day program, we were graced with the
Master's darshan. At different times oth-
er speakers also made very interesting
points. Dr. Asher Eder of Israel, newly
initiated on the Master's Path, present-
ed an etymological analysis of the
names of the major religions, showing
that all have the same or similar root-
meaning. Christianity comes from Kris-
tos, meaning the anointed of God; Bud-
dhism from Buddha, meaning the en-
SAT SANDESH
lightened one; Sikhism from Sikh, mean-
ing a pure disciple; Judaism comes from
Yehudi, meaning one who confesses to
or thanks God; Islam derives from Sa-
laam or Shalom, meaning the complete
one or the whole one; the word Aryan
originally referred to the ancient Persian
religion, and means friend of creation;
and a follower of the Sanatan Dharm
(which is how Hindus refer to their reli-
gion in their own language) is one who
strictly abides by the eternal moral
codes. This gives linguistic concordance
to the Master's emphatic statement that
all religions ultimately spring from the
same type of profound experience, which
is one.
Madame Vijaya Lakshmi Pandit, sis-
ter of the late Prime Minister Nehru,
The Master with Madame Pandit and Commodore and Mrs. Kale in his
house at Manav Kendra on the evening of April 2 .
former first woman President of the
United Nations General Assembly, a
notable figure in Indian politics and so-
ciety, addressed the April 2 evening
gathering, stressing the need to put into
practice what the Master is teaching.
Later that evening, as we stood out
under the brilliant stars, the Master's
car drove by. We ran after it, hoping for
another second of His darshan. He got
out of the car and walked to the can-
teen that had been specially organized
for the function, looking into the food
containers and mildly inspecting; theil
He went on to other buildings. If He
watches so carefully over material con-
ditions, how much more so over the
precious human souls!
 THE INITIATIVE IS OURS
Madame Vijaya Lakshmi Pundit, in a talk given at
Manaw Kendra on April 2, 1973, discusses the fruits
of true discipleship. T h e talk is translated from the
Hindi.

that on this aus-
I AM VERY GRATEFUL
picious occasion 1 am here among
you all, and can also benefit from Maha-
raj Ji's talk,* which was a very elixir of
life.
We live in a fantastic world, which
changes every second; not hour by hour,
or by month, or by decade, but second
by second is it changing. At this very
moment, who knows how many new in-
ventions are taking birth? New things
are being discovered and new phases are
being expressed. Through the intellect,
man is gaining such power in his hands
as will have far-reaching effects. How-
ever, the principal reason why man is
separated from his happiness is the ig-
norance-and therefore lack of use-
of that power which 1s a God-given
blessing, and which exists within each
one of us.
You all will remember the story from
Hindu mythology when the various gods
were at loggerheads, and they decided
to churn the ocean and raise all the
treasures from its depths. The distribu-
tion of these treasures was done alter-
nately, turn and turn about, first to one
side and then the other, and many won-
derful things came out of the ocean and
were distributed in turn. Finally, two
That is, "Integration through Self-Knowl- choose
edge," appearing on page 2. Mme. Pandit re- cause his downfall, and create things to
fers to the Master throughout as "Mahara] uplift himself; the guidance for this has
Ji," which is the customary way he is ad-
dressed in India.
22
things were left, and when they came
up one was poison and the other was the
Water of Life. Now this started a grand
argument. for all the gods desired the
Water of Life and no one wanted the
poison.
In this present age, we have a similar
situation. God has given us that ability
or power, which works through mind or
intellect, and which can be used as a
water of life or as a poison-for good
or for evil. If we so determine, we can
make a new world with that water of
life power: such a world where happi-
ness would reign and all men would live
in righteousness, free from diversities,
enjoying the basic rights of our heritage.
Unfortunately, so far the situation is the
reverse: we have got the power of a de-
structive poison in our hands, and you
can see for yourselves how that power
is being used by what is happening all
over the world. Happiness will only be
ours when wc stop misusing this power,
and instead use it to further the progress
of man-towards further development
of man's potential goodness and great-
ness.
What is the difference between a Sunt
and an ordinary man? Outwardly there
is no obvious difference. A man can
to throw away those things which
been given us by the past Gurus and
SAT SANDESH
through their teachings. If we do not wish
to act on that guidance, then what prog-
ress can be made? He is a Sant who is in
perfect control of himself; and each and
every one of us should become like that.
We live in this country, a smaller ver-
sion of the larger world; and within our
own Bharat [India] we have many differ-
ent customs, religions, types of food,
modes of dress, and so on, just as there
are in the world. We say we are inde-
pendent; but I see no true independence.
Yes, we have gained freedom from for-
eign rule, and we rule ourselves; but
what does independence mean in true
terms-in God's terms? When the real
independence is born in us, will we not
consider all men as one? Will we not
June 1973
serve one another, and through service
to man go forward?
Maharaj Ji has started this Manav
Kendra. Everyone who comes here
should try to understand this oneness of
all men, irrespective of religion, dress,
food, and language, etc. These varieties
can add strength; it is not necessary that
each man should live exactly alike. What
is necessary is a common yearning with-
in all of us to uplift ourselves, and there-
by uplift our country; and furthermore
to thereby influence and uplift the rest
of the world-to raise it from its fallen
state. It is only possible to achieve this
if each person looks within himself to
find his weaknesses and endeavors to
remove them. What is the use of going
23
to Sants and Sadhus-Maharaj Ji will
forgive me if 1 say anything wrong-but
what is the use of going to a Guru if you
do not take the benefit of that and put it
to the best use? This is the question. If
you would only take one small drop of
the Amvit [Elixir or Water of Life] you
have been given here, and distribute that
among ten or twenty others, by the influ-
cnce of the change it has wrought in you,
the world would start to change-to be-
come a wonderful place in which to live,
with higher morals. It is of no use just to
hear through the ears-the words must
reach the heart, that we may act upon
them.
It is true we realize that some Higher
Power is the real Doer and not us, call
that by any Name we choose, and that
that Power is making us dance like pup-
pets on strings; but if we as individuals
do not crave to change for the better,
He will not help us, and we will contin-
ue creating our own misery. Maharaj Ji
has come here, has come down to the
level of man, and with all his strength
he is uplifting mankind; but we must
also help ourselves. We must raise our-
selves above the disunion among us.
What differences are there, really? God
did not make them. All men of Truth
who have come to this earth to help it,
have told us that the foundation of all
religion is Love. Without love in the
heart, no individual can progress. Self-
interest, pride, envy, are all huge obsta-
cles in our path. If we say we have love,
we should first test it-this must not be a
love for one or ten people, but it must
be limitless, to embrace all people-and
that kind of love will help you to forge
ahead and help others along your way
recover from their fallen state.
I humbly ask you to spread what you
are learning here, and the example you
see here. This teaching should be spread
everywhere so that in Maharaj Ji's life-
time he may see the success of his mis-
sion. This will only happen when we
work in all sincerity and faith, regard-
less of whether we be Hindu, Muslim,
Christian, Parsee, Sikh, or any other
religious denomination. No matter what
we are, we are all one. Every human be-
ing has the same desires-I also. We
want our children to be happy, we want
our village or town to live in peace, we
want the necessities of life, food, water,
etc. No matter what religion we follow,
we all desire these things. But, if we ex-
pand in love, we will want them not only
for our family, but for our whole coun-
try, and then for all peoples of the
world. If by a little effort I keep on try-
ing, I will succeed. History shows us-
we can see also from the Vedas and
Upanishads-that when a man becomes
determined, regardless of how difficult
or large the work may be, he can suc-
ceed.
For instance, when Mahatma Gandhi
started his work in Bharat, many people
laughed at him and asked how one frail
naked man could possibly hope to over-
come such a powerful group of people,
without arms or anything else? But the
people of India did come to support him,
and he did succeed, and the foreign rule
was removed, as we all know. So we can
make the effort to remove from our
hearts all those things which make us
slaves, and also affect others around us.
India has a great heritage-a grave
responsibility-I do not say this just be-
cause I am a daughter of Bharat, but 1
have the faith that we can do good if we
want to. We have our leaders, our Guru,
we can listen to their direction-we can
show the world our noble aim and pur-
pose. Great things are in our hands. We
can use our own intellect. or we can en-
list the knowledge of advanced countries
-but we should use this to act for the
good of mankind; we can help to uplift
SAT SANDESH
this world in which we were born-by
all means.
They say that this is Kal Yug. It is
Kal Yug, the meaning of which is an age
when all righteousness is disregarded
and there is wrongdoing and disrespect
toward one another. It is unfortunate
that this wave of unrighteousness is in
our midst, but in India great personali-
ties have been born-no other country
in the world has had such good fortune
-we know their names and we know
the history of their lives, which are
there as example and guidance. Are our
hands and feet chained, that we cannot
move forward? Why d o we not break
down that which is in ourselves which
is doing harm not only to us, but to oth-
June 1973
ers, and to the country as a whole?
S o today, dear brothers and sisters,
take a solemn vow: the greatest.work we
can do is to serve man. If you serve one
man even, then in God's eyes you have
done good work. Everyone cannot be
great, but each can do his small part.
No work is really small which is done
with the heart. With all sincerity, d o all
your actions with a view to benefiting
someone. If you throw a small pebble
into a lake, the ripples from that go on
increasing and spreading out. I n the
same way, each good thought we send
out into the world will disseminate amaz-
ingly. We should all accomplish our
dharma-and this will also help Maha-
raj Ji in his great mission.
The New Education in Practice
Kent Bicknell
at the inau-
T HE MASTER'S ADDRESS
guration of the Manav Kendra Edu-
cation Scheme one year ago leaves no
doubt as to the need for spirituality in
education. Quoting Gentile, Master says
that "a school without a spiritual content
is an absurdity." ' The Manav Kendra
system is seen as "an entirely new con-
cept of integral education and moral liv-
ing according to the ethics of spiritual-
ity," and is dedicated to the "concrete
realization of human unity." ! The mod-
ern educational system, however, is
"woefully inadequate" because it is
"largely egocentric and makes men spir-
itually and socially incompetent."
In a recent talk, Master called for a
spiritual revolution to bring true peace
into the world.' Such a revolution will be
achieved when the people at large have
right understanding. The latter leads to
right thoughts, right speech, and then to
right action. The first step in right un-
derstanding "lies in recognizing that
there is a Maker of the universe who is
the Controlling Power and permeates all
Creation." Recognition of the overall
unity of the universe and the fellowship
of man is regarded as true knowledge in
the Manav Kendra education system,
and selfless service is emphasized as the
noblest end of such knowledge: "The
young should . . . accept the creative
The author, currently Day Care Con-
sultant for the State of New Hamp-
shire, will be the Principal of the Sant
Buni Ashram School, scheduled to be-
gin operation in September 1973 for
Grades 1-8, on a day student basis,
for all who wish to attend.
26
ideal, which regards humanity as one
and service as the end of all knowl-
edge." "
Master, as the embodiment of the
Creative Ideal, reveals much in His
daily life. While in Vancouver in 1963
during His second world tour, it came to
His attention that members of a certain
religious group, the Doukhobors, were
being jailed by the government because
they refused to send their children to the
public schools. The Doukhobors. a spir-
itual group committed to the existence
of the inner light, were adamant that
their children receive a spiritually ori-
ented education. When the Master heard
of their plight, He not only interceded
with the government on their behalf, but
also contributed two hundred dollars
from His own pocket to their cause. H e
later described the incident to a small
group of disciples in Washington, D.C.:
"I met now in Canada a very trouble-
some cause. There were some people
there . . . they don't like to send their
children to the schools. They say 'We
don't want this education . . . We want
to keep our own children-give our own
teachings of celibacy, chastity, good
life.' The government was against it;
they were put into jails. There was a
hunger strike . . . We interceded . . . We
called the Prime Minister over there, he
came over . . . and we reconciled. 'Let
them have their own schools, their own
teachers. Why do you force them to do
what is not moral?'
"What are schools doing nowadays?
Their teachers are not chaste, I tell you.
Some [children] are spoiled at home, and
the rest in the streets, and further in the
SAT SANDESH
schools. . . . Our whole system is wrong,
I tell you."
If the whole system is wrong, what
should schools be like? Master stresses
the importance of right atmosphere:
"The school should be a home of teach-
ers and students who reflect in their
studies, and on the playground, and in
their daily lives, the cherished virtue of
humility."
The attitude of both teachers and stu-
dents is an important factor in maintain-
ing right atmosphere. Master recalls His
own attitude toward an early teacher,
and the teacher's attitude toward his
students :
"These days, most teachers are just
paid, but when I used to study as a child,
they were people dedicated to humanity
in children. If a child was promising,
the teacher would wave aside the ques-
tion of fees and call him to his own
home for further instruction. We often
went to our teacher's home. He did not
have any water laid on there, so we used
to bring it in buckets and do other work
around the house, purely out of love for
him. He loved us and taught us with
love."
Students should be taught in the spirit
of love and sympathy, "blending infor-
mation with inspiration and knowledge
with love." l o The teacher's responsibil-
ity is more fully explained in the follow-
ing excerpt from a recent letter to an
American initiate :
"It is good that you are working as a
teacher. Teaching is a noble profession
when you work for man-making and dis-
cover higher potentialities of the young
minds lying latent in them. You can sow
sacred seeds of spiritual aspirations in
them in your own cherished manner
when they shall endeavor to benefit in
June 1973
their later years of life. Of course you
have to discuss the theory side only, yet
instill faith in them of the living pres-
ence of God and the Master. Such an at-
tempt on your part in an impersonal
manner will not only bless you with di-
vine bliss but entitle them for the gra-
cious protection of the Master Power
working overhead."
Along with right attitude, physical lo-
cation is emphasized as another impor-
tant factor in maintaining the right at-
mosphere: ". . . the situation of the
school also plays a major role. The Ger-
man word kindergarten is quite sugges-
tive in this context. Kinder means child,
and gurten garden, indicating that every
school should be situated in a lovely
spot of nature. In ancient India, every
Ashram was a garden of nature." l 1 In
response to the Sant Bani Ashram san-
gat's request for guidance on this sub-
ject, Master wrote:
"Necessity is the mother of invention.
1 am glad to find that you have realized
the importance of having a school run
in the Sant Bani Ashram for the educa-
tion of Satsangi children. . . .
"A school in the Ashram premises
shall be a rare boon for the growing
children to benefit when they can be
imparted basic spiritual teachings in
their tender age. 1 approve your having
a school over there.
"As stated above the school building
should be within the Ashram itself and
may be constructed gradually, basing on
necessity.
"Efforts should be made for raising
separate funds for meeting with the ini-
tial expenses and your local Satsang
may render feasible financial help to
cover up the deficit. Nominal fees should
be charged from the children who can
afford to pay.
"The services of qualified teachers,
preferably initiates, as indicated by you Ibid, p. 8.
2

should be utilized." Ibid, p. 5, 6.

4 "The Coming Spiritual Revolution," SAT
Master says that it is the "constant SANDESH, March 1973, p. 4.
association with gentle forces which " Ibid.
breeds virtuous persons." l 2 The most " "Toward the New Education," p. 6.
7 From a tape recorded January 18, 1964.
important task of the teacher is, there-
"Toward the New Education," p. 6.
fore, the same as that of every disciple:
!' "Protector and Protection." SATSANDESH,
to live up to the teachings of the Master.
September 1970, p. 12.
NOTES "Toward the New Education," p. 6.
"Toward the New Education," SATSAN- l 1 Ibid, pp. 7-8.
DESH, September 1972, p. 6. '"bid, p. 7.

God Will He& You Radiant Form and speak to us and usher
us into the Kingdom of God within! He
The author has just returned from said we should have progress within ev-
five weeks with the Master in India. ery single day; if we don't, we may
kindly look to our diaries to find the
s YOU HAVE NO DOUBT HEARD,Mas-
A ter says He has to be very strict
regarding the dear ones keeping the di-
reason why. He explained that even if
we don't do any meditation but just keep
the diary accurately, we will have peace
ary accurately every day and sending in
of mind-but those who keep the diary
to India every four months for guidance
regularly and do their meditation accu-
where necessary; and also putting in a
rately for just one month, their faces will
minimum of one-tenth of our time each
be shining and their eyes radiant. And,
day in meditation on Holy Naarn, the
since the God Power we were linked
Bread and Water of Life, which is the
with at our Initiation can never leave us
panacea for all our ills. Master said we
nor forsake us, and is in fact our con-
must put in two to two and one-half
stant and nearest companion, the very
hours each day without fail; that is our
life of our life, we should all "BE
duty. We have to do it! And any more
STRONG" and "GO JOLLY." And how
time than that we can put in will go to
now is the time to spread the Master's
earn God's pleasure. Then He looked at
Message to every nook and comer: "I
each of us and asked, "Do you want to
wish you all to become Ambassadors of
earn God's pleasure?"
Truth!" And how wonderful it was to
Master explained how we're here for
hear Master's sweet words: " I f you knew
two things-MEDITATION and SERVICE
how much I love you, you'd be dancing
-and how we should see Him in all
all around like anything!"
and all in Him, because that God Power
Whenever anyone had a problem, He
is everywhere.
would give such wonderful advice, ex-
Master told how it may be that He's
plaining how the Masters were just like
in the evening of His life, and that those
us one day and so they've been through
who are worried about the prospect of
it and know where the shoe pinches. So
His physically leaving the earth plane
He would give the appropriate advice
should put in more time to their medita-
and say, "Don't worry; start from today,
tions in an accurate way with all love
please. God will help you." And sure
and devotion and humility and faith.
enough, He did! and does! and will!
And how one day our Beloved Master
will appear within to us in magnificent Michael Grayson
SAT SANDESH
On Being as Little Children
Katherine Lloyd
XCEPT YE BE as little children, ye
shall in no wise enter into the
kingdom of heaven." We often hear
these words at Satsang or read them in
scriptures or Master's writings, yet many
times there is some confusion or lack of
comprehension in their true meaning.
Many people infer that this statement
requires from the seeker an attitude of
blind faith. But Master always cautions
us against such a posture. He reiterates
that one should test the verity of a true
Master against these criteria: (1 ) That
the Master lives by the fruits of his own
endeavors and not from the charity of
others. He is merely a treasurer who dis-
tributes gifts and offerings to those who
are in need, keeping nothing for himself.
(2) That the initiate has some experi-
ence of the esoteric mysteries at the very
first sitting, no matter how slight this
first experience may be. The strength of
the oak is not determined by the size
of the seed.
But Surat Shabd Yoga is a science,
not merely another creed, and as a sci-
ence it is verifiable in its results and
should, therefore, be carefully observed
and checked by the neophyte before ac-
ceptance so that he does not waste his
life's efforts following a false master.
Once the seeker is convinced that the
Master is the genuine possessor of the
Master Power, then, and only then,
should he place his hand in that of the
Holy One with implicit trust.
So we have seen that what is meant
by becoming "as little children" is some-
thing other than blind faith. Perhaps the
shortest way to right understanding is
through the observation of a little child.
I have been privileged to have the op-
June 1973
portunity by watching my own three-
year old daughter whom Master has
shared with me. Some of these experi-
ences are too valuable not to pass along
with hopes of furthering the comprehen-
sion of the Shabd discipline.
One day as I was working in the
kitchen I could hear my husband scold-
ing our daughter Kirsten upstairs in his
office. I was sure that she had been in
there and scattered some of his papers,
for he was repeatedly emphasizing,
"don't ever touch it again," in the stern-
est voice he could muster. This contin-
ued for a minute or two until at last Kir-
sten broke in and exclaimed, "But Dad-
dy! I love you!" Naturally, this took the
starch out of his sermon.
I couldn't help but be amused. How-
ever, this incident made me see the ker-
nel of one of Master's lessons. There are
times when all children must be correct-
ed. A father who never corrects does not
love his child. We are Master's children,
and he stresses two things that are para-
mount for spiritual progress: receptivity
and obedience. The former is largely
determined by the latter. Receptivity is
the key that unlocks the door to the
Guru Dev. But how can we become re-
ceptive if we do not hear-and more im-
portantly-obey the commandments of
the Master? ''If ye love me, keep my
commandments," is both map and terri-
tory for our journey. It is for this pur-
pose-for the reading of our own maps
and to see how much territory has been
covered-that Master requires the keep-
ing of the diaries.
However, being the infirm and/or un-
comprehending creatures that we are, we
err again and again. Those who keep
29
 their diaries faithfully inevitably find
themselves marking failures in the same
old columns month after month. Patient
as Master is, there comes a time when
we all must be corrected.
When this time arrives, it is our own
attitude that makes the difference. Do we
sulk and pout? Do we feel offended and
hostile? Do we think, "I'll show Him!"
Or do we simply say-as a child-"But
Master! I love you!"
Then one evening as Kirsten and I
were standing on the front porch, 1 no-
ticed the full moon was out. I said,
"Look, lamb. See the moon! Isn't it
beautiful?" She lifted her lovely little
face and said so sweetly, "Oh, yes! My
Daddy's going to buy me one just like
that."
I thought, "Of all the beauties in hu-
man expression, what can be superior
to such loving, thorough faith?" Surely
each one of us should reward the untir-
ing efforts of our selfless Master by just
this same expression. He has never
failed us and constantly assures us of his
reliability. It should be our joy to abide
in trusting faith and self-surrender.
More insight came through an episode
which occurred in an elevator. I had
driven my husband to the doctor and we
had taken Kirsten with us. She had been
quite concerned about his ill health as
he is usually so robust. When the doctor
appeared with him after the examination
she said, "Are you well now, Daddy?"
Of course we all laughed, and explained
that it would take some time yet for
Daddy to fully recover.
She seemed thoughtful as we waited
for the elevator and said nothing as we
stepped into it past two other occupants.
We started our descent in the usual awk-
ward silence imposed upon strangers
confined to a small compartment when
Kirsten, placing her small hand in her
father's, said quietly, "Daddy, I love
you."
Just then, every breath, every cubic
foot of air was swelled with that senti-
ment and each of us united as one, shar-
ing but one thought-love. The atmos-
phere was charged. No one spoke,
looked about or even changed expres-
sion. Yet for that wonderful moment all
differences had vanished. There was no
friend or stranger. We were merely
beads strung on the cord of love and
came close to feeling, if not actually
realizing, the divinity within ourselves
for at least those few lovely seconds. We
stood there together-loved ones and
strangers-in dn ordinary elevator, iso-
lated for ever so short a time from the
pressures of mundane affairs, basking in
the radiation of pure innocent love be-
stowed from a little child. Surely this is
what Master means by becoming "as lit-
tle children."
"Love and all things shall be added
unto you."

G o forth sweet daughler

to greet your heavenly bridegroom.
Wearing your trousseau o f light
spun from the cobwebs o f all your hopes.
He is adorned in shining armor
flecked with the dust o f the stars.
G o forth gladly
with song and light steps o f laughter.
RUTH COOPERSMITH
COMMENTS NOTICES
NCE AGAIN, SATSANDESH is late go-
0 ing to press, and since many ex-
press concern when this happens, a word
of explanation might be in order.
As a general rule, the magazine is de-
pendent each month on material sent us
by our extremely dedicated and hard-
working staff in India. The amount of
this material varies, but it always in-
cludes the monthly discourse ("The Mas-
ter's Talk") and possibly news of Mas-
ter's activities, including pictures. The
discourse is of course translated from
the Hindi and then given to the Master
to check; the other articles, including
texts of talks given by visiting dignitar-
ies, etc., are also checked by Him. To
collect all this material, translate it, and
collate it, takes a great deal of time, and
often Master is not available to check it
at precisely the moment it is ready.
While He gives SAT SANDESH priority
when it is brought to Him, He is, as we
all know, constantly on the move, and
very very busy; and often delays of many
days occur at this point. Then, after
checking, changes sometimes have to be
made, and occasionally re-chccked by
Him; this of course takes more time.
We try to publish by the first week of
the month; when we are late, your pa-
tience is appreciated.
* -% :g
Sometimes we are asked how SATSAN-
DESH is doing financially, and we reply
that it would do a lot better if every
initiate would subscribe; if evcry Satsang
displayed extra copies at its book table;
it every Group Leader took the trouble
to tell new seekers about it. After all,
in the booklet Ruhani Satsang, Master
Himself lists SATSANDESH as one of the
five basic helping factors in the practice
of the Path. And each issue, as men-
32
tioned above, gets a great deal of con-
centrated attention from Him. If He
cares that much about it, why shouldn't
we?
R. P.
Notices
SAN FRANCISCO/SANTA CLARA
TAPES AVAILABLE
The San Francisco and Santa Clara eve-
ning talks are now available in set of five
cassettes at $10.00 a set, including~.
post-
age. Please write: RUTHCOOPERSMITH,
P.O. Box 40516, San Francisco, Calif.
94140. Please make checks payable to:
DEFECTIVE NEW YORK TAPE
Barbara Ann Walters passes word that one of
the tapes of the Master's New York talks (the
5-inch reel-to-reel version of the Oct. 12 talk)
may be defective on onc side. If this is true
of your tape, please return it directly to SES-
SIONS RECORDING STUDIOS, 48 W. 48th St.,
New York, N.Y. 10036, and they will replace
it for you.
* * *
VEGETARIAN WORLD CONGRESS
The International Vegetarian Union is hold-
ing its 22nd World Congress at Ronneby
Brunn, Sweden, frolm July 28 through Aug. 4,
1973. Louis Warter, a New York satsangi, is
heading the American delegation, and will try
to hold Satsang at least once during the Con-
gress. Total cost of the trip is estimated a t
$600 to $700.
Mr. Warter suggests that those who would
like to make this trip should: ( 1 ) Send the
registration fee ($25.080) immediately to the
General Secret'ary of the I W , Mr. Brian
Gunn-King, "Braidjule," Quarrytown. Bally-
cloghan Td, near Broughshane, Co. Antrim,
Northern Ireland, U.K. (tel. Boughshane
202). Mr. Gunn-King will supply further in-
fomation and will refund your money if you
do not in act make the trip. ( 2 ) Apply imme-
diately for your passport at any U.S. State
Dept. office. ( 3 ) Don't worry about health
certificate requirements. (4) Immediate action
ir suggested since all arrangements must be
completed by July 1.
SAT SANDESH
" . . . if we as individuals do not crave to change for the bet-
ter, He will not help us, and we will continue creating our
own misery. Maharaj Ji has come here, has come down to
the level of man, and with all his strength he is uplifting man-
kind; but we must also help ourselves. . .
"I humbly ask you to spread what you are karning here,
and the example you see here. This teaching should be spread
everywhere so that in Maharaj Ji's lifetime he may see the
success of his mission.''
MADAME PANDIT AT MANAV KENDRA
April 2, 1913